Letters to the Exiles (29:1-32) 365
unruly behavior is subject to priestly discipline (cf. 20: 1-6). But the consensus
otherwise is that ecstatic prophecy, though present in early Israel ( 1 Sam
10:10-11; 19:23-24), did not survive in Amos, Hosea, Isaiah (Isa 28:7), Jere-
miah, or other prophets of the later period (Hesch el l 962b: 3 52). The idea that
Jeremiah is here exceeding the bounds of acceptable prophetic behavior with
ecstatic excesses rests to a large extent on the veracity of Shemaiah and others
who wanted to discredit him, which cannot be taken for granted. Shemaiah is
simply angry that Zephaniah has not acted as Pashhur did, when he put Jere-
miah in the stocks. To portray Jeremiah as one who "raves on as a prophet" is
a means of disparaging him, comparing him to earlier ecstatic prophets or
prophets still around who show the old characteristics. S. Parker ( 1978: 282)
says: "One prophet is trying to counter another by using abusive language ....
Nothing in the context suggests abnormal behavior that could be indicative of
actual 'madness' or possession trance." This caricature cannot be taken, then,
as evidence that Jeremiah was an ecstatic prophet. It is because of Jeremiah's
unwelcome message, preached without letup, that his opponents think him
mad (Hyatt).
madman. Hebrew 'fs me8ugga<. The Pual participle mesugga< comes from
the verb sg<, "to be mad." The term refers elsewhere to prophets behaving like
"mad(men)" (2 Kgs 9:11; Hos 9:7).
one prophesying away. On the verb nb' in the Hithpael, see Note for 14: 14.
the stocks. Hebrew hammahpeket. An instrument of punishment that appar-
ently held the body in a bent or crooked position (see Note for 20:2). The LXX
has to apokleisma ("the prison").
the collar. Hebrew ha$$fnoq. The term is a hapax legomenon in the OT In
Jewish Aramaic $fn6qa' is a "neck-iron," which compares with Ar zinaq, mean-
ing "neckband" (KB^3 ). But Kiml;ii says this is an instrument for securing the
hands. The LXX is not quite right with ton katarakten ("the dungeon"), which
it used to translate hammahpeket ("the stocks") in 20:2.
- And now, why have you not rebuked Jeremiah, the Anathothite, who is
prophesying away to you? The LXX, which is in confusion here, has Shemaiah
asking Zephaniah why he took to rebuking Jeremiah. In fact, the very opposite
occurred! Zephaniah had not rebuked Jeremiah (the LXX omits the negative),
and Shemaiah is berating him for "going soft" on discipline.
- seeing that. Or "inasmuch as." Hebrew kf <al-ken gives a reason (Gen
18:5; 19:8).
It will be long. On 'arukka ("long"), see 2 Sam 3:1.
Build houses and live in them; and plant gardens and eat their fruit. See 29:5.
- And Zephaniah, the priest, read this letter in the hearing of Jeremiah, the
prophet. Zephaniah has not disciplined Jeremiah and now is being charitable
by letting him hear Shemaiah's letter for himself. The LXX omits "the priest"
and "the prophet." The T and Vg have both terms.
this letter. Hebrew hasseper hazzeh. Reference here is to the (one) letter sent
to Zephaniah. The LXX omits "this," which is present in T and Vg.
